RJHIS 5 (1) 2018 The Ibibio Peace Praxis: A Discourse in African Indigenous Peace Ethos Emah Saviour Peter* Abstract: This study is an analysis of the indigenous system of peace building, peacemaking, peace enforcement and peacekeeping among the Ibibio people of Southern Nigeria, before the permeation of Western peace praxes into the study area. Data obtained for the study was collated from both primary and secondary sources; including interviews, focus group discussions and analysis of extant literatures on the Ibibio peace practices. The findings from the study reveal that the Ibibio had instituted several sources, symbolisms, instruments, agents and institutions of sustainable peacebuilding and conflict resolution prior to Western permeation of traditional Ibibio society. In addition, they had also understood and appreciated, though in different vernacular, the various peace conceptions that we recognize today – negative and positive peace, structural peace, active peace, inner peace, etc. For the most part, this indigenous pax Ibibio helped in the sustenance of peace and order in society and steady but effective resolution whenever conflict arose. The paper, therefore, derived from the Ibibio case study that indigenous peace practices in Africa have historically proven effective and that they still possess the efficacy of balancing the deficit of mainstream Western approaches in Africa today. Hence, the paper advocates a paradigm shift from peacebuilding approaches in Africa centered on Western-techniques to more indigenous approaches. This does not necessitate a total neglect of the Western methods, but a kind of hybrid formula where indigenous approaches to peacebuilding in Africa are balanced with the Western approaches and tailored according to changing circumstances for effective peacebuilding in the continent. Keywords: Ibibio, Indigenous, Peacebuilding, Hybrid, Pax-Ibibio. * Emah Saviour Peter is a researcher at the department of History and International Studies, University of Uyo, Nigeria. His areas of specialization / interest include: international history and diplomacy, international law and peace studies as well as African studies. He has published widely in these areas. Contact email: [email protected]. 95 Emah Saviour Peter RJHIS 5 (1) 2018 Introduction Since decolonization, various cycles of conflicts ranging from military coups to civil wars, ethno-religious crises, political instability, youth restiveness, separatism, border disputes, militancy and worse, insurgency, have beset the African continent. These conflicts have truncated development in the continent, bringing afore the imperative of establishing elaborate peacebuilding strategies in the continent in order to curb them. To promote development in Africa, there is need for peace; not just negative peace, as expressed by the absence of armed conflict or some kind of détente, but peace as a milieu of justice, equity, fairness, tolerance, harmonious co-existence and participatory governance – Galtung’s notion of positive peace,1 as explicated by the Ibibio words: emem (calmness), eduek (prosperity) and ifure (tranquility). Contrariwise, African irenology has concentrated on Western approaches to transforming African conflicts, with a virtual neglect of indigenous peacebuilding strategies in the continent, perhaps, besides the Ubuntu in Southern and Central Africa, which has garnered copious literature. Consequently, outside scholars with foreign academic milieu and an “outside-in” theoretical prism have tended to dominate African peace pedagogy. The value of indigenous approaches to peace building in Africa cannot be overstressed. Several historical case studies suffice in defense. The profuse Western-oriented efforts by the international community could not 1 See Johan Galtung et al., Searching for Peace: The Road to Transcend, London, Pluto Press, 2002. 96 RJHIS 5 (1) 2018 utterly resolve the South Sudan conflict until some level of traditional peacebuilding was initiated in Mundari, South Sudan. The same goes for the application of Matooput in the Acholi region of Northern Uganda. In Northern Somalia, after many years of violence, traditional approaches to conflict resolution provided a framework for building a sustainable peace through well-established indigenous peace institutions. In the Wungu Province of the Mamprungu Kingdom in Northern Ghana where chieftaincy disputes had went on for several years, indigenous peacebuilding methods helped restore dialogue and repair broken relationships.2 Other often-cited cases include the Gacaca court in Rwanda, the Bashingantahe in Burundi, Ubuntu in Southern and Central Africa, Kotgla in Botswana, the Amnesia method in Mozambique, the shrine of Tiru Sina in Ethiopia, Gadaa Oromo in Ethiopia, Ukuzidla in South Africa and the Dare/dale in Zimbabwe. A 1998 World Bank-commissioned survey revealed that conformist-Western peacebuilding strategies have consistently failed to reconstruct the very ‘social fabric’ of war-torn societies into sustainable peace communities; hence, the import of indigenous approaches.3 Against the forgone background, the present paper attempts a review of the indigenous peace praxis of the Ibibio people of Southern Nigeria and, accordingly, the prospects of African indigenous peace praxes in tackling the myriad of conflicts that have beleaguered the continent and thwarted its 2 Adbul Karim, “Exploring Indigenous Approaches to Peacebuilding: The Case of Ubuntu in South Africa”, in: Peace Studies Journal, vol.8, no. 2, December 2015, p. 64. 3 see N. J. Colleta, M. Cullen and J. M. Forman, Conflict prevention and Post-conflict Reconstruction: Perspectives and Prospects. Workshop Report, Washington, World Bank Post-Conflict Reconstruction Unit, 1998, p. 2. 97 Emah Saviour Peter RJHIS 5 (1) 2018 development efforts. To be clear, Ibibio is the land and language of the people occupying mostly the palm belt in the Southern Nigeria`s Akwa Ibom State. Regarded as one of the most ancient groups in Nigeria (and as the most ancient by some authors), the Ibibio are Kwa-speaking people of the Benue- Congo group of the Niger-Congo language. With a population of about five million,4 neighbouring countries with significant Ibibio settlements include Ghana, Cameroon and Equatorial Guinea. The neglect of indigenous peace building in Africa has been and will likely remain appallingly costly, in lives lost and resources strayed. If revisiting the Ibibio peace praxis can help us recalibrate our peacebuilding compass in the continent, then the voyage would have been exceedingly worth the while. Conceptual Framework Etymologically, the word 'peace' originates most recently from the Anglo-French and the Old French words, pes and pais, respectively, which, according to the online etymology dictionary, mean "reconciliation, silence and agreement."5 Pes itself is further traced to the Latin word pax, connoting agreement, tranquility and harmony, among others. The word “peace” is used in several different meanings. Perhaps the trendiest (Western) view of the concept of peace is as an absence of conflict and freedom from the fear of violence, possibly deriving from the original meaning of the Greek word for 4 Daryl Forde and G. I. Jones, (eds.), The Ibo and the Ibibio-speaking Peoples of South- Eastern Nigeria, London, International African Institute, 1950. 5 ***, “Peace”, Online Etymology Dictionary, available at https://www.etymonline.com/word/peace, accessed on12th July 2017. 98 RJHIS 5 (1) 2018 peace, Irene. This meaning is widely accepted among irenologists, especially by pacifists and it is the primary dictionary definition. In Ibibioland, the word peace is translated as emem. The Ibibio understanding of peace is not restricted to the absence of violent conflicts alone or the freedom from the fear of violence, but rather emem connotes absence and freedom from fear of both violent and non-violent conflicts. In this regard, emem is often used as a gamut word, encompassing Ifure (tranquility), Eduek/Uforo, (prosperity) and Unen (justice and equity). Etymologically again, the word emem is held to come from the Ibibio root word meem, meaning “to calm”, “to soften”, “to soothe” or “to pacify”.6 Thus, peace in traditional Ibibioland was seen as both a behavioural pattern and a state of being. As a behavioural pattern, peace in Ibibioland connotes concord or harmony and passivity; as a state of being, emem suggests tranquility, prosperity and lack of apprehension. The Ibibio further defined a peaceful society as requiring more than the absence of war; but one with law and order, participatory governance and equilibrium of civil rights and responsibilities. In order to actualize such a peace paradigm, peacefare in traditional Ibibioland was waged in a bottom-top trajectory. Thus, in Ibibio peace acumen, individual or inner peace was necessary for intra-family peace, while inter-family peace transcended to inter-group and inter-national peace. The Ibibio indigenous peace praxis was therefore premeditated to curtail both physical and structural conflicts from the individual, through the family, and to the societal level. 6 Interview with Mr. Etebong Nse, age: 72, community leader, Afaha Ibesikpo, Ibesikpo Asutan Local Government Area, Akwa Ibom State, 22nd January 2017. 99 Emah Saviour Peter RJHIS 5 (1) 2018 Peace as a social contract in traditional Ibibioland was active, not passive; built through negotiation, mediation, conciliation, adjudication, arbitration, compromise and manifested through cooperative relations.